[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Bhaddekaratta sutta)<\/p>\n
Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n
M\u1ed9t th\u1eddi, Th\u1ebf T\u00f4n \u1edf Savatthi (X\u00e1-v\u1ec7), Jetavana (K\u1ef3-\u0111\u00e0 l\u00e2m), t\u1ea1i t\u1ecbnh x\u00e1 \u00f4ng Anathapindika (C\u1ea5p C\u00f4 \u00d0\u1ed9c). \u1ede \u0111\u1ea5y, Th\u1ebf T\u00f4n g\u1ecdi c\u00e1c T\u1ef7-kheo: “N\u00e0y c\u00e1c T\u1ef7-kheo”. –“Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n”. C\u00e1c v\u1ecb T\u1ef7-kheo \u1ea5y v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i nh\u01b0 sau:<\/p>\n
— N\u00e0y c\u00e1c T\u1ef7-kheo, Ta s\u1ebd thuy\u1ebft gi\u1ea3ng cho c\u00e1c \u00d4ng: ‘Nh\u1ee9t D\u1ea1 Hi\u1ec1n Gi\u1ea3’ (Bhaddekaratta), t\u1ed5ng thuy\u1ebft v\u00e0 bi\u1ec7t thuy\u1ebft. H\u00e3y nghe v\u00e0 suy nghi\u1ec7m k\u1ef9, Ta s\u1ebd thuy\u1ebft gi\u1ea3ng.<\/p>\n
— Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n.<\/p>\n
C\u00e1c T\u1ef7-kheo \u1ea5y v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n gi\u1ea3ng nh\u01b0 sau:<\/p>\n
Qu\u00e1 kh\u1ee9 kh\u00f4ng truy t\u00ecm
\nT\u01b0\u01a1ng lai kh\u00f4ng \u01b0\u1edbc v\u1ecdng.
\nQu\u00e1 kh\u1ee9 \u0111\u00e3 \u0111o\u1ea1n t\u1eadn,
\nT\u01b0\u01a1ng lai l\u1ea1i ch\u01b0a \u0111\u1ebfn,
\nCh\u1ec9 c\u00f3 ph\u00e1p hi\u1ec7n t\u1ea1i
\nTu\u1ec7 qu\u00e1n ch\u00ednh \u1edf \u0111\u00e2y.
\nKh\u00f4ng \u0111\u1ed9ng, kh\u00f4ng rung chuy\u1ec3n
\nBi\u1ebft v\u1eady, n\u00ean tu t\u1eadp,
\nH\u00f4m nay nhi\u1ec7t t\u00e2m l\u00e0m,
\nAi bi\u1ebft ch\u1ebft ng\u00e0y mai?
\nKh\u00f4ng ai \u0111i\u1ec1u \u0111\u00ecnh \u0111\u01b0\u1ee3c,
\nV\u1edbi \u0111\u1ea1i qu\u00e2n th\u1ea7n ch\u1ebft,
\nTr\u00fa nh\u01b0 v\u1eady nhi\u1ec7t t\u00e2m,
\n\u00d0\u00eam ng\u00e0y kh\u00f4ng m\u1ec7t m\u1ecfi,
\nX\u1ee9ng g\u1ecdi Nh\u1ee9t d\u1ea1 Hi\u1ec1n,
\nB\u1eadc an t\u1ecbnh, tr\u1ea7m l\u1eb7ng.<\/p>\n
V\u00e0 n\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 truy t\u00ecm qu\u00e1 kh\u1ee9? V\u1ecb \u1ea5y ngh\u0129: “Nh\u01b0 v\u1eady l\u00e0 s\u1eafc c\u1ee7a t\u00f4i trong qu\u00e1 kh\u1ee9”, v\u00e0 truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y; “Nh\u01b0 v\u1eady l\u00e0 th\u1ecd c\u1ee7a t\u00f4i trong qu\u00e1 kh\u1ee9”, v\u00e0 truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y; “Nh\u01b0 v\u1eady l\u00e0 t\u01b0\u1edfng c\u1ee7a t\u00f4i trong qu\u00e1 kh\u1ee9”, v\u00e0 truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y; “Nh\u01b0 v\u1eady l\u00e0 h\u00e0nh c\u1ee7a t\u00f4i trong qu\u00e1 kh\u1ee9”, v\u00e0 truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y, “Nh\u01b0 v\u1eady, l\u00e0 th\u1ee9c c\u1ee7a t\u00f4i trong qu\u00e1 kh\u1ee9”, v\u00e0 truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, l\u00e0 truy t\u00ecm qu\u00e1 kh\u1ee9.<\/p>\n
V\u00e0 n\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 kh\u00f4ng truy t\u00ecm qu\u00e1 kh\u1ee9? V\u1ecb \u1ea5y ngh\u0129: “Nh\u01b0 v\u1eady l\u00e0 s\u1eafc c\u1ee7a t\u00f4i trong qu\u00e1 kh\u1ee9”, v\u00e0 kh\u00f4ng truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y; “Nh\u01b0 v\u1eady l\u00e0 th\u1ecd c\u1ee7a t\u00f4i trong qu\u00e1 kh\u1ee9”, v\u00e0 kh\u00f4ng truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y; “Nh\u01b0 v\u1eady l\u00e0 t\u01b0\u1edfng c\u1ee7a t\u00f4i… Nh\u01b0 v\u1eady l\u00e0 h\u00e0nh c\u1ee7a t\u00f4i… Nh\u01b0 v\u1eady l\u00e0 th\u1ee9c c\u1ee7a t\u00f4i trong qu\u00e1 kh\u1ee9”; v\u00e0 kh\u00f4ng truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, l\u00e0 kh\u00f4ng truy t\u00ecm qu\u00e1 kh\u1ee9.<\/p>\n
V\u00e0 n\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o \u01b0\u1edbc v\u1ecdng trong t\u01b0\u01a1ng lai? V\u1ecb \u1ea5y ngh\u0129: “Mong r\u1eb1ng nh\u01b0 v\u1eady s\u1ebd l\u00e0 s\u1eafc c\u1ee7a t\u00f4i trong t\u01b0\u01a1ng lai”, v\u00e0 truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y; “Mong r\u1eb1ng nh\u01b0 v\u1eady s\u1ebd l\u00e0 th\u1ecd c\u1ee7a t\u00f4i trong t\u01b0\u01a1ng lai”, v\u00e0 truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y; “Mong r\u1eb1ng nh\u01b0 v\u1eady l\u00e0 t\u01b0\u1edfng c\u1ee7a t\u00f4i… l\u00e0 h\u00e0nh c\u1ee7a t\u00f4i… l\u00e0 th\u1ee9c c\u1ee7a t\u00f4i trong t\u01b0\u01a1ng lai”, v\u00e0 truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, l\u00e0 \u01b0\u1edbc v\u1ecdng trong t\u01b0\u01a1ng lai.<\/p>\n
V\u00e0 n\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 kh\u00f4ng \u01b0\u1edbc v\u1ecdng trong t\u01b0\u01a1ng lai? V\u1ecb \u1ea5y ngh\u0129: “Mong r\u1eb1ng nh\u01b0 v\u1eady s\u1ebd l\u00e0 s\u1eafc c\u1ee7a t\u00f4i trong t\u01b0\u01a1ng lai”, v\u00e0 kh\u00f4ng truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y; “Mong r\u1eb1ng nh\u01b0 v\u1eady s\u1ebd l\u00e0 th\u1ecd c\u1ee7a t\u00f4i trong t\u01b0\u01a1ng lai”, v\u00e0 kh\u00f4ng truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y; “Mong r\u1eb1ng nh\u01b0 v\u1eady s\u1ebd l\u00e0 t\u01b0\u1edfng… s\u1ebd l\u00e0 h\u00e0nh… s\u1ebd l\u00e0 th\u1ee9c c\u1ee7a t\u00f4i trong t\u01b0\u01a1ng lai”, v\u00e0 kh\u00f4ng truy t\u00ecm s\u1ef1 h\u00e2n hoan trong \u1ea5y. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, l\u00e0 kh\u00f4ng \u01b0\u1edbc v\u1ecdng trong t\u01b0\u01a1ng lai.<\/p>\n
V\u00e0 n\u00e0y c\u00e1c T\u1ef7-kheo, nh\u01b0 th\u1ebf n\u00e0o l\u00e0 b\u1ecb l\u00f4i cu\u1ed1n trong c\u00e1c ph\u00e1p hi\u1ec7n t\u1ea1i? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 k\u1ebb v\u00f4 v\u0103n ph\u00e0m phu kh\u00f4ng \u0111i \u0111\u1ebfn c\u00e1c b\u1eadc Th\u00e1nh, kh\u00f4ng thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, kh\u00f4ng tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh; kh\u00f4ng \u0111i \u0111\u1ebfn c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, kh\u00f4ng thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, kh\u00f4ng tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n; qu\u00e1n s\u1eafc l\u00e0 t\u1ef1 ng\u00e3, hay qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 s\u1eafc, hay qu\u00e1n s\u1eafc l\u00e0 trong t\u1ef1 ng\u00e3, hay qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 trong s\u1eafc; hay v\u1ecb \u1ea5y qu\u00e1n th\u1ecd l\u00e0 t\u1ef1 ng\u00e3, hay qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 th\u1ecd, hay qu\u00e1n th\u1ecd l\u00e0 trong t\u1ef1 ng\u00e3, hay qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 trong th\u1ecd; hay v\u1ecb \u1ea5y qu\u00e1n t\u01b0\u1edfng l\u00e0 t\u1ef1 ng\u00e3, hay qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 t\u01b0\u1edfng, hay v\u1ecb \u1ea5y qu\u00e1n t\u01b0\u1edfng l\u00e0 trong t\u1ef1 ng\u00e3, hay qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 trong t\u01b0\u1edfng; hay v\u1ecb \u1ea5y qu\u00e1n h\u00e0nh l\u00e0 t\u1ef1 ng\u00e3, hay v\u1ecb \u1ea5y qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 h\u00e0nh, hay v\u1ecb \u1ea5y qu\u00e1n h\u00e0nh l\u00e0 trong t\u1ef1 ng\u00e3, hay v\u1ecb \u1ea5y qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 trong h\u00e0nh; hay v\u1ecb \u1ea5y qu\u00e1n th\u1ee9c l\u00e0 t\u1ef1 ng\u00e3, hay qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 th\u1ee9c, hay qu\u00e1n th\u1ee9c l\u00e0 trong t\u1ef1 ng\u00e3, hay qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 trong th\u1ee9c. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, l\u00e0 b\u1ecb l\u00f4i cu\u1ed1n trong c\u00e1c ph\u00e1p hi\u1ec7n t\u1ea1i.<\/p>\n
V\u00e0 n\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 kh\u00f4ng b\u1ecb l\u00f4i cu\u1ed1n trong c\u00e1c ph\u00e1p hi\u1ec7n t\u1ea1i? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 v\u1ecb \u00d0a v\u0103n Th\u00e1nh \u0111\u1ec7 t\u1eed \u0111i \u0111\u1ebfn c\u00e1c b\u1eadc Th\u00e1nh, thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, \u0111i \u0111\u1ebfn c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n. V\u1ecb n\u00e0y kh\u00f4ng qu\u00e1n s\u1eafc l\u00e0 t\u1ef1 ng\u00e3, kh\u00f4ng qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 s\u1eafc, kh\u00f4ng qu\u00e1n s\u1eafc l\u00e0 trong t\u1ef1 ng\u00e3, kh\u00f4ng qu\u00e1n t\u1ef1 ng\u00e3 trong s\u1eafc; kh\u00f4ng qu\u00e1n th\u1ecd… kh\u00f4ng qu\u00e1n t\u01b0\u1edfng… kh\u00f4ng qu\u00e1n h\u00e0nh… kh\u00f4ng qu\u00e1n th\u1ee9c l\u00e0 t\u1ef1 ng\u00e3, kh\u00f4ng qu\u00e1n t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 th\u1ee9c, kh\u00f4ng qu\u00e1n th\u1ee9c trong t\u1ef1 ng\u00e3, kh\u00f4ng qu\u00e1n t\u1ef1 ng\u00e3 trong th\u1ee9c. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, l\u00e0 kh\u00f4ng b\u1ecb l\u00f4i cu\u1ed1n trong c\u00e1c ph\u00e1p hi\u1ec7n t\u1ea1i.<\/p>\n
Qu\u00e1 kh\u1ee9 kh\u00f4ng truy t\u00ecm
\nT\u01b0\u01a1ng lai kh\u00f4ng \u01b0\u1edbc v\u1ecdng.
\nQu\u00e1 kh\u1ee9 \u0111\u00e3 \u0111o\u1ea1n t\u1eadn,
\nT\u01b0\u01a1ng lai l\u1ea1i ch\u01b0a \u0111\u1ebfn,
\nCh\u1ec9 c\u00f3 ph\u00e1p hi\u1ec7n t\u1ea1i
\nTu\u1ec7 qu\u00e1n ch\u00ednh \u1edf \u0111\u00e2y.
\nKh\u00f4ng \u0111\u1ed9ng, kh\u00f4ng rung chuy\u1ec3n
\nBi\u1ebft v\u1eady, n\u00ean tu t\u1eadp,
\nH\u00f4m nay nhi\u1ec7t t\u00e2m l\u00e0m,
\nAi bi\u1ebft ch\u1ebft ng\u00e0y mai?
\nKh\u00f4ng ai \u0111i\u1ec1u \u0111\u00ecnh \u0111\u01b0\u1ee3c,
\nV\u1edbi \u0111\u1ea1i qu\u00e2n th\u1ea7n ch\u1ebft,
\nTr\u00fa nh\u01b0 v\u1eady nhi\u1ec7t t\u00e2m,
\n\u00d0\u00eam ng\u00e0y kh\u00f4ng m\u1ec7t m\u1ecfi,
\nX\u1ee9ng g\u1ecdi Nh\u1ee9t d\u1ea1 Hi\u1ec1n,
\nB\u1eadc an t\u1ecbnh, tr\u1ea7m l\u1eb7ng.<\/p>\n
Khi ta n\u00f3i: “N\u00e0y c\u00e1c T\u1ef7-kheo, Ta s\u1ebd gi\u1ea3ng cho c\u00e1c \u00d4ng: ‘Nh\u1ee9t D\u1ea1 Hi\u1ec1n Gi\u1ea3’, t\u1ed5ng thuy\u1ebft v\u00e0 bi\u1ec7t thuy\u1ebft”, ch\u00ednh duy\u00ean \u1edf \u0111\u00e2y m\u00e0 n\u00f3i v\u1eady.<\/p>\n
Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. C\u00e1c T\u1ef7-kheo \u1ea5y hoan h\u1ef7, t\u00edn th\u1ecd l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n.<\/p>\n
H\u00f2a th\u01b0\u1ee3ng Th\u00edch Minh Ch\u00e2u d\u1ecbch Vi\u1ec7t<\/strong><\/em><\/p>\n [\/vc_tta_section][vc_tta_section title=”Anh Ng\u1eef” tab_id=”anh-ngu”]<\/p>\n Bhaddekaratta Sutta<\/strong><\/p>\n An Auspicious Day<\/strong><\/p>\n Translated by Bhikkhu Thanissaro<\/em><\/p>\n Translator’s Introduction<\/strong><\/p>\n The title of this discourse has sparked some controversy, centered on the word “ratta.” Modern translators in Asian vernaculars are unanimous in rendering it as “night,” a reading seconded by Sanskrit and Tibetan versions of the discourse. Translators working in English have balked at this reading, however, on the grounds that the title it yields — “Auspicious One-Night” — makes no sense. Thus I.B. Horner drops the word “ratta” for her translation entirely; Ven \u00d1anamoli renders it as “attachment,” yielding “One Fortunate Attachment”; and Ven. \u00d1anananda, taking his cue from Ven. \u00d1anamoli, renders it as “lover,” yielding “Ideal Lover of Solitude.”<\/p>\n If we look at idiomatic Pali usage, though, we find that there is good reason to stick with the traditional reading of “night.” There is a tendency in the Pali Canon to speak of a 24-hour period of day and night as a “night.” This would be natural for a society that used a lunar calendar — marking the passage of time by the phases of the moon — just as it is natural for us, using a solar calendar, to call the same period of time a “day.” As the verse that forms the summary of this discourse explicitly mentions one practicing “relentlessly both day and night,” the “night” in the title of the discourse would seem to be a 24-hour, rather than a 12-hour, night — and so I have chosen to render the Pali idiom into its English equivalent: An Auspicious Day.<\/p>\n Ven. \u00d1anamoli is probably right in assuming that “bhaddekaratta” was a pre-Buddhist term that the Buddha adopted and re-interpreted in light of his own teaching. The point of the discourse would thus be that — instead of the play of cosmic forces, the stars, or the lucky omens — one’s own development of the mind’s attitude to time is what makes a day auspicious.<\/p>\n I have heard that on one occasion the Blessed One was staying in Savatthi, at Jetavana, the park of Anathapindika. There he addressed the monks: “Monks!”<\/p>\n “Yes, lord,” the monks replied.<\/p>\n The Blessed One said: “Monks, I will teach you the summary and exposition of one who has had an auspicious day. Listen and pay close attention. I will speak.”<\/p>\n “As you say, lord,” the monks replied.<\/p>\n The Blessed One said:<\/p>\n One would not chase after the past, Ardently doing one’s duty today, Whoever lives thus ardently,\u00a0relentlessly “And how, monks, does one chase after the past? One gets carried away with the delight of ‘In the past I had such a form (body)’…’In the past I had such a feeling’…’In the past I had such a perception’…’In the past I had such a thought-fabrication”…’In the past I had such a consciousness.’ This is called chasing after the past.<\/p>\n “And how does one not chase after the past? One does not get carried away with the delight of ‘In the past I had such a form (body)’…’In the past I had such a feeling’…’In the past I had such a perception’…’In the past I had such a thought-fabrication”…’In the past I had such a consciousness.’ This is called not chasing after the past.<\/p>\n “And how does one place expectations on the future? One gets carried away with the delight of ‘In the future I might have such a form (body)’…’In the future I might have such a feeling’…’In the future I might have such a perception’…’In the future I might have such a thought-fabrication”…’In the future I might have such a consciousness.’ This is called placing expectations on the future.<\/p>\n “And how does one not place expectations on the future? One does not get carried away with the delight of ‘In the future I might have such a form (body)’…’In the future I might have such a feeling’…’In the future I might have such a perception’…’In the future I might have such a thought-fabrication”…’In the future I might have such a consciousness.’ This is called not placing expectations on the future.<\/p>\n “And how is one vanquished with regard to present qualities? There is the case where an uninstructed run-of-the-mill person who has not seen the noble ones, is not versed in the teachings of the noble ones, is not trained in the teachings of the noble ones, sees form as self, or self as possessing form, or form as in self, or self as in form.<\/p>\n “He\/she sees feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.<\/p>\n “He\/she sees perception as self, or self as possessing perception, or perception as in self, or self as in perception.<\/p>\n “He\/she sees thought-fabrications as self, or self as possessing thought-fabrications, or thought-fabrications as in self, or self as in thought-fabrications.<\/p>\n “He\/she sees consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is called being vanquished with regard to present qualities.<\/p>\n “And how is one not vanquished with regard to present qualities? There is the case where a noble disciple who has seen the noble ones, is versed in the teachings of the noble ones, is well-trained in the teachings of the noble ones, does not see form as self, or self as possessing form, or form as in self, or self as in form.<\/p>\n “He\/she does not see feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.<\/p>\n “He\/she does not see perception as self, or self as possessing perception, or perception as in self, or self as in perception.<\/p>\n “He\/she does not see thought-fabrications as self, or self as possessing thought-fabrications, or thought-fabrications as in self, or self as in thought-fabrications.<\/p>\n “He\/she does not see consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is called not being vanquished with regard to present qualities.<\/p>\n One would not chase after the past, Ardently doing one’s duty today, Whoever lives thus ardently, “‘Monks, I will teach you the summary and exposition of one who has had an auspicious day.’ Thus it was said, and in reference to this was it said.”<\/p>\n That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.<\/p>\n [\/vc_tta_section][\/vc_tta_tabs]<\/p>\n M\u1ee5c l\u1ee5c<\/a> \u0110\u1ea7u trang<\/a><\/p>\n","protected":false},"excerpt":{"rendered":" [vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”] 131. Kinh Nh\u1ea5t D\u1ea1 Hi\u1ec1n Gi\u1ea3 (Bhaddekaratta sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi, Th\u1ebf T\u00f4n \u1edf Savatthi (X\u00e1-v\u1ec7), Jetavana (K\u1ef3-\u0111\u00e0 l\u00e2m), t\u1ea1i t\u1ecbnh x\u00e1 \u00f4ng Anathapindika (C\u1ea5p C\u00f4 \u00d0\u1ed9c). \u1ede \u0111\u1ea5y, Th\u1ebf T\u00f4n g\u1ecdi c\u00e1c T\u1ef7-kheo: “N\u00e0y c\u00e1c T\u1ef7-kheo”. –“Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n”. C\u00e1c v\u1ecb T\u1ef7-kheo \u1ea5y v\u00e2ng \u0111\u00e1p […]<\/p>\n","protected":false},"author":2,"featured_media":172116,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,114,97],"yoast_head":"\n
\n
\nnor place expectations on the future.
\nWhat is past\u00a0is left behind.
\nThe future\u00a0is as yet unreached.
\nWhatever quality is present
\none clearly sees right there,\u00a0right there.
\nUnvanquished, unshaken,
\nthat’s how one develops the mind.<\/p>\n
\nfor — who knows? — tomorrow\u00a0death may come.
\nThere is no bargaining with Death and his mighty horde.<\/p>\n
\nboth day and night,
\nhas truly had an auspicious day:
\nSo says the Peaceful Sage.<\/p>\n
\nnor place expectations on the future.
\nWhat is past\u00a0is left behind.
\nThe future\u00a0is as yet unreached.
\nWhatever quality is present
\none clearly sees right there,\u00a0right there.
\nUnvanquished, unshaken,
\nthat’s how one develops the mind.<\/p>\n
\nfor — who knows? — tomorrow
\ndeath may come.
\nThere is no bargaining
\nwith Death and his mighty horde.<\/p>\n
\nrelentlessly both day and night,
\nhas truly had an auspicious day:
\nSo says the Peaceful Sage.<\/p>\n